Chinese
复次当知。眼等诸识有现量性。大牟尼师亲所宣说。若离现量性别取量非量者。彼于此中当云何得。世间所有先所作事皆无所依。如诸所作无作用性。若彼如是诸现前事。如其现前亦无所成。是中若有所行及非所行。即诸作用义皆相违。是故一切无实作事皆如虚空。常与无常俱不可执。当知诸法皆从缘生。虽生亦无少法可得。缘如幻故所生如幻。即彼如是出生诸法。以是义故。诸法无性亦非无性。此如是义。正等正觉如实宣说。当知一切法无著无碍。于大乘中此真实说。如是了知。即菩提心本来平等。十方三世一切如来。如实知故出生方便。宣说一切甚深法门。如其所应名言分别。是故各各宣说表示出生诸法。所谓彼彼法是四谛法。彼彼法是唯识法。虽有所说而常真实。彼彼诸法皆悉如幻。由如幻故不可寻不可伺。不可知无表示无摄藏。若离如是等即知法真实。以知真实故而菩提心速得解脱。若菩提心如是解脱即诸佛亦然。众生亦然。生死亦然。涅盘亦然。法界亦然。是故佛与众生二俱平等。生死涅盘亦复平等。若于此中如是如实了知是义。佛说此为诸佛菩提。乃于一切所行所作悉能成办。此所说义是第一义。离此无别有第一义。此第一义摄一切法。是不思议真实语行。离有离无。 现代汉语译本：因此，在差别行中，没有自性可以产生。 再者，应当知道，眼等诸识具有现量性（直接经验的性质），这是伟大的牟尼导师（释迦牟尼佛的尊称）亲自宣说的。如果离开了现量，而以分别取量（分别判断）来衡量真实与虚妄，那么他们对此又该如何理解呢？世间所有先前所做的事情都将没有依据，就像所有作为都没有作用一样。如果他们认为眼前发生的事情，如同其所呈现的那样也无法成立，那么其中如果有所行和非所行，那么所有作用的意义都将相互矛盾。因此，一切没有真实作为的事情都如同虚空一样，常与无常都不可执着。应当知道，诸法都是从因缘而生，虽然生起，也没有丝毫的法可以获得。因缘如同幻象，所以所生之法也如同幻象。就像这样生出的诸法，因为这个缘故，诸法既非有自性，也非无自性。这个道理，正等正觉者（佛陀）如实宣说。应当知道一切法无所执着，无所障碍。在大乘（Mahayana）中，这是真实的说法。像这样了解，菩提心（Bodhicitta）本来就是平等的。十方三世一切如来（Tathagata），因为如实知晓这个道理，所以出生方便，宣说一切甚深法门，根据其所应，用名言分别。因此，各自宣说表示出生诸法，所谓彼彼法是四谛法（Four Noble Truths），彼彼法是唯识法（Yogacara）。虽然有所说，但常是真实的。彼彼诸法都完全如同幻象。由于如同幻象，所以不可寻找，不可窥伺，不可知晓，没有表示，没有摄藏。如果离开了这些，就能知晓法的真实。因为知晓真实，所以菩提心迅速得到解脱。如果菩提心像这样解脱，那么诸佛也是如此，众生也是如此，生死也是如此，涅盘（Nirvana）也是如此，法界也是如此。因此，佛与众生二者都是平等的，生死与涅盘也同样平等。如果对此如是如实地了解这个意义，佛说这就是诸佛的菩提（Bodhi），乃至于一切所行所作都能成就。这里所说的意义是第一义谛（Paramartha），离开了这个就没有别的第一义谛。这个第一义谛涵盖一切法，是不可思议的真实语行，离有离无。
English
English version: Therefore, in differentiated conduct, no self-nature can arise. Furthermore, it should be known that the various consciousnesses such as eye-consciousness possess the nature of direct perception (pratyaksha), which was personally proclaimed by the Great Sage Muni (an epithet of Shakyamuni Buddha). If one abandons direct perception and uses conceptual discrimination (vikalpa) to measure what is real and unreal, how can they understand this? All actions previously done in the world would have no basis, just as all actions would have no function. If they consider that events happening before them cannot be established as they appear, then if there is something to be done and something not to be done, all meanings of action would contradict each other. Therefore, all unreal actions are like empty space; neither permanence nor impermanence can be grasped. It should be known that all dharmas (phenomena) arise from conditions (hetu-pratyaya). Although they arise, not a single dharma can be obtained. Conditions are like illusions, so what arises is also like an illusion. Just like these dharmas that arise, for this reason, dharmas are neither with self-nature nor without self-nature. This meaning was truly proclaimed by the Perfectly Enlightened One (Buddha). It should be known that all dharmas are without attachment and without obstruction. This is the true teaching in the Mahayana. Understanding in this way, the Bodhicitta (mind of enlightenment) is originally equal. All Tathagatas (Buddhas) of the ten directions and three times, because they truly know this principle, give rise to skillful means (upaya) and proclaim all profound Dharma teachings, using names and concepts according to what is appropriate. Therefore, they each proclaim and indicate the arising of all dharmas, saying that such and such dharmas are the Four Noble Truths (Chatvari Arya Satyani), and such and such dharmas are the Yogacara (Mind-Only) teachings. Although something is said, it is always true. All those dharmas are entirely like illusions. Because they are like illusions, they cannot be sought, cannot be spied upon, cannot be known, have no indication, and cannot be contained. If one departs from these, one will know the truth of the Dharma. Because one knows the truth, the Bodhicitta quickly attains liberation. If the Bodhicitta is liberated in this way, then the Buddhas are also liberated, sentient beings are also liberated, Samsara (cycle of birth and death) is also liberated, Nirvana is also liberated, and the Dharmadhatu (realm of Dharma) is also liberated. Therefore, the Buddha and sentient beings are both equal, and Samsara and Nirvana are also equal. If one truly understands this meaning in this way, the Buddha said that this is the Bodhi (enlightenment) of all Buddhas, and that all actions and deeds can be accomplished. This meaning that is spoken is the ultimate truth (Paramartha); apart from this, there is no other ultimate truth. This ultimate truth encompasses all dharmas; it is an inconceivable true speech and conduct, beyond existence and non-existence. --------------------------------------------------------------------------------
Chinese
非智非愚。非少非多。无相无性。无所照达。智不可知。识不可识。不即自性不离自性。无取无舍离取舍相。从如实智之所出生。随所出生。随所言说。无取相无摄藏。非心所思。不可知故。非眼所见。不可见故。何以故。心无自性故。由心无自性即一切法无自无他。以无自他二种差别。即一切法自性相应。无生无灭。无集无散。非智非愚。无有少法。有所表示。有所照达。当知彼彼菩提种子。而彼彼相为表了故。若能于彼彼相观无我者。菩提种子亦无所生。诸菩萨摩诃萨自性真实。以善方便出现世间。起大悲心示有所证。而诸菩萨自性真实无生无灭。当知识法远离疑惑。无有少法而可生起。我我所空。而无有相显了表示。识相光明而无自性。然光明性彼性自常。是故我相性者无有光明。无光明中云何可说有光明相。如诸光明而能破暗。然暗与明不近不合。不近故明何能破。不合故暗何所破。若明暗相远又俱无所得。是故当知。明能破暗不即不离。不可于中定实分别。暗虽有破无能破法。彼能破法无别分量。何以故。破名无住故。由此应知。彼一切法因缘和合而有所生。以缘生故如幻而成。如幻法中彼痴暗等亦非烦恼。但为智障而不了故离识分别。亦非光明有所生起。是二实性俱无分别。此中见边而实无得。 现代汉语译本： 非智也非愚昧。非少也非多。无形相也无自性。没有什么可以照亮通达。智慧无法认知。意识无法识别。不即是自性也不脱离自性。没有获取也没有舍弃，远离获取和舍弃的表象。从如实的智慧中产生。随着所产生的，随着所言说的，没有获取的表象也没有摄取的隐藏。不是心所能思量的，因为不可知。不是眼睛所能看见的，因为不可见。为什么呢？因为心没有自性。由于心没有自性，那么一切法也就没有自身和他人的区别。因为没有自身和他人的两种差别，那么一切法的自性也就相应了。没有产生也没有消灭。没有聚集也没有消散。非智也非愚昧。没有丝毫的法可以用来表示，可以用来照亮通达。应当知道那些菩提的种子，而那些表象是为了显现的缘故。如果能够在那些表象中观察到无我，那么菩提的种子也就无所生。诸位菩萨摩诃萨的自性是真实的，以善巧方便出现在世间。生起大悲心，示现有所证悟。然而诸位菩萨的自性是真实不生不灭的。应当知道识法远离疑惑。没有丝毫的法可以生起。我以及我所拥有的都是空性的，而没有表象可以显现表示。意识的表象是光明的，却没有自性。然而光明的本性，那个本性是永恒不变的。因此，我的表象的本性是没有光明的。在没有光明之中，怎么能说有光明的表象呢？如同诸光明能够破除黑暗。然而黑暗与光明不接近也不结合。因为不接近，光明怎么能破除黑暗？因为不结合，黑暗又有什么可以被破除？如果光明和黑暗相距遥远，又都无法获得。因此应当知道，光明能够破除黑暗，但不即不离。不能在其中确定真实地分别。黑暗虽然被破除，却没有能破除的法。那个能破除的法没有别的分量。为什么呢？因为破除的名称是无住的缘故。由此应当知道，那一切法都是因缘和合而产生的。因为因缘所生，所以如同幻象一样。如同幻象的法中，那些痴暗等也不是烦恼。只是因为是智慧的障碍而不能明了，脱离了意识的分别。光明也没有什么生起。这二者的实性都没有分别。在此处见到边际，而实际上没有获得。
English
English version: Neither wisdom nor foolishness. Neither few nor many. Without form and without nature. Nothing is illuminated or penetrated. Wisdom cannot be known. Consciousness cannot be recognized. Neither identical to self-nature nor separate from self-nature. Without taking and without abandoning, away from the appearance of taking and abandoning. Born from true wisdom. According to what is born, according to what is spoken, without the appearance of taking and without the concealment of grasping. Not what the mind can think, because it is unknowable. Not what the eye can see, because it is invisible. Why? Because the mind has no self-nature. Because the mind has no self-nature, then all dharmas have no distinction of self and other. Because there is no distinction of self and other, then the self-nature of all dharmas is corresponding. Without birth and without death. Without gathering and without scattering. Neither wisdom nor foolishness. There is not the slightest dharma that can be used to indicate or illuminate. One should know those seeds of Bodhi (enlightenment), and those appearances are for the sake of manifestation. If one can observe no-self in those appearances, then the seeds of Bodhi will also not arise. The self-nature of all Bodhisattva Mahasattvas (great beings) is real, appearing in the world with skillful means. Arousing great compassion, showing that they have attained something. However, the self-nature of all Bodhisattvas is truly without birth and without death. One should know that consciousness-dharma is far from doubt. There is not the slightest dharma that can arise. 'I' and 'mine' are empty, and there is no appearance that can be manifested or indicated. The appearance of consciousness is bright, but it has no self-nature. However, the nature of brightness, that nature is eternally constant. Therefore, the nature of the appearance of 'I' has no brightness. In the absence of brightness, how can one say there is an appearance of brightness? Like all lights that can break through darkness. However, darkness and light are neither close nor combined. Because they are not close, how can light break through darkness? Because they are not combined, what can darkness be broken through? If light and darkness are far apart, and both cannot be obtained. Therefore, one should know that light can break through darkness, but it is neither identical nor separate. One cannot definitely and truly distinguish within it. Although darkness is broken through, there is no dharma that can break through. That dharma that can break through has no separate measure. Why? Because the name of breaking through is without abiding. From this, one should know that all dharmas arise from the combination of causes and conditions. Because they are born from conditions, they are like illusions. Like in the dharma of illusions, those delusions and darkness are also not afflictions. They are only obstacles to wisdom and cannot be understood, separated from the discrimination of consciousness. Light also has nothing arising. The true nature of these two has no distinction. Here, one sees the edge, but in reality, nothing is obtained. --------------------------------------------------------------------------------
Chinese
复次当知。触作意受想思欲胜解念定慧。如是等心所有法。彼彼皆是菩提之相。而彼一一自性清净。若或有法非菩提相者而于自体理不相应。当如虚空自性清净。而彼智性亦然清净。若知我相实无所有。即彼识心亦复无生。若识无生者彼一切法当云何有。是故应知。诸法皆从真实所生。诸法因缘和合即生。虽生无实而无所有。诸法如幻。识心如幻。缘亦如幻。由如是故识从缘生。当知智性亦复如幻。无所分别无所了知。诸法自相非智所知。但有言说皆不相应。此中若能离诸分别。若生若灭皆悉远离。缘生如幻。所生亦如幻。云何如幻中而实有生。当知识心彼如幻故智亦如幻。智如幻故所知亦如幻。智与所知俱如幻故生法亦然。生法如幻故诸法亦然。如人见彼幻所作象。如其所生即有三事。世间诸行亦复如是。如其所生。亦有三事。若于此心有所见者。即有言说及所作事。若了无心即无所思。无心无思。法云何有。若有我相及有我所可说有见。无我我所当云何见。彼菩提相亦云何证。此无我相如是应知。一切幻法而无所有。如幻所现说名为有。有性无性彼自性性。此性无著一切处现。若法是有即不应无。此有亦复现前无体。若法是无即不应有。此无亦复现前有实。是故无生亦无摄藏。由此应知。若法言有不如是有。若不 现代汉语译本： 再者应当知道，触（sparśa，感觉）、作意（manasikāra，注意）、受（vedanā，感受）、想（saṃjñā，知觉）、思（cetanā，意志）、欲（chanda，意欲）、胜解（adhimokṣa，确信）、念（smṛti，记忆）、定（samādhi，禅定）、慧（prajñā，智慧）等等这些心所法（caitta，心理活动），它们各自都是菩提（bodhi，觉悟）的表相。而它们每一个的自性都是清净的。如果有什么法不是菩提的表相，那么它在自体之理上就是不相应的。应当像虚空一样，自性清净，而那智性（jñāna，智慧的本性）也是如此清净。如果知道我相（ātma-saṃjñā，对自我的执着）实际上什么都没有，那么那个识心（vijñāna，意识）也就没有生起。如果识没有生起，那么一切法又怎么会有呢？所以应当知道，诸法都是从真实（tathatā，真如）所生。诸法因缘和合就产生，虽然产生却没有实体，什么也没有。诸法如幻象，识心如幻象，因缘也如幻象。因为这样，识从因缘而生。应当知道智性也如幻象，没有什么分别，没有什么了知。诸法的自相不是智所能知的，只有言说，都不相应。这里如果能够远离各种分别，生和灭都完全远离。因缘生起如幻象，所生起的也如幻象，怎么能在幻象中真实地有生起呢？应当知道识心如幻象，所以智也如幻象。智如幻象，所以所知也如幻象。智与所知都如幻象，生法（jāti-dharma，生灭之法）也是这样。生法如幻象，所以诸法也是这样。就像人看到幻术所变出的象，在其生起时就有三种现象。世间诸行也是这样，在其生起时，也有三种现象。如果对这个心有所见，就会有言说和所作之事。如果了达没有心，就没有所思。没有心，没有思，法又怎么会有呢？如果有我相和我的所有，就可以说有见。没有我和我的所有，又怎么能见呢？那菩提的表相又怎么能证得呢？这无我相（anātma-saṃjñā，对无我的认知）应当这样理解，一切幻法什么也没有。如幻象所显现，说名为有。有性无性，那是自性之性。此性没有执着，在一切处显现。如果法是有，就不应该没有。这个有也只是现前没有实体。如果法是无，就不应该有。这个无也只是现前有实。所以没有生起，也没有摄藏。由此应当知道，如果说法是有，不如说没有。 若不